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SERMON: 



JUDAS ISCARIOT, 

Hrs Relation to Christ and Christian I 

Experience. 1 

-7 



/ 



Rev. M. W. Knapp 



■ 



V \ 

By REV. CHARLES J. FOWLER, ^ c " 

PRESIDENT OF THE NATIONAL ASSOCIATION FOR THE PROMO- 
TION OF HOLINESS. 



REVIVALIST OFFICE, J £ [ ^ S fr^ I 

f^TMrTMVATT C\ 



CINCINNATI, O 



TEXT: 

' ' Then entered Satan into Judas surnamed Iscariot, being of 
the number of the twelve. And he went his way, and com- 
muned with the chief priests and captains, how he might be- 
tray him unto them. And the)' were glad, and covenanted to 
give him money. And he promised, and sought opportunity 
to betray him unto them in the absence of the multitude. ' 

— Like 22: 3-6. 



Copyrighted, 1896, by C. J. Fowler. 



Jw« 






SERMON. 



JUDAS ISCARIOT — HIS RELATION TO CHRIST AND 
CHRISTIAN EXPERIENCE. 

" What is in a name ?" So much that some names 
never are worn. None of us have ever, I presume to 
say, come across anybody named Judas Iscariot, either 
in acquaintance or reading. We have all met people 
named Peter and Matthew, James and John, but no 
mother ever named her babe Judas. It is just as good 
and euphonious a name as many of the apostles had, 
but children are never made to wear it. 

Is not this a sort of an unwitting confession to the 
truth of Christian history ? This name has no signifi- 
cance, and the act associated with the name has no tur- 
pitude above many acts, save as associated with the 
central figure of Christianity — the man who was viore 
than man. 

What was Judas' relation to Christ and to Christian 
experience? I confidently affirm that at one time 
he was 

A CHRISTIAN DISCIPLE. 

Certain good people hesitate to allow that Judas ever 
was a Christian, because of the way he turned out. 
Their' s is sort of a doctrinal hesitation. They have 
been trained under the "five points of Calvinism," 

3 



Sermon. 



one of which is " The Perseverance of the Saints,"-- 
if one was ever truly regenerated, he never could apos- 
tatize. Judas turned out badly ; if he had ever been 
converted, then this doctrine of " Perseverance " falls 
to the ground ; so, to maintain the dogma, they hesi- 
tate to accept his genuine discipleship. 

Others hesitate to allow he ever was a Christian, 
because they read his history backwards. They take 
this fearful act of his in betraying his Lord and throw 
it back across his whole life and judge the entire by it. 
This, of course, in relation to Judas or any one, is a 
very unfair and misleading thing to do. 

A man may be better than his worst act. I mean, 
a given act in one's life may be a single act, — never 
have occurred before, nor again. One may, by a stress 
of circumstances, be betrayed into a wrong act, or 
even a criminal one, when his life had been free from 
such transactions. One whom you have trusted and 
had reason to trust, may betray you, when it would 
not be true to sa}- of him, " He has always been false ; 
it simply now comes to the surface. ' ' A woman may 
have had reputation for moral worth and genuine vir- 
tue, and justly so ; if she be betrayed into a fall from 
her high estate, must we reason, ''She has always 
been impure ?' ' Such conclusions would be untrue and 
cruel. If now this principle may be allowed — and we 
think none can reasonably disallow it — it is of value in 
relation to Judas as to any other. He may have been 



Judas Iscariot. 5 

better than his worst act. We think Judas was once a 
Christian because 

CHRIST CHOSE) him. 

You may have no intellectual difficulties — have no 
inner protests whatever — in thinking Christ would 
choose one utterly unregenerate to regenerate others ; 
choose one to secure in others spiritual life, who him- 
self was wholly without it. I confess my soul protests, 
though my conviction is not presented as an argument. 
But this is sure : There is no escape from the position 
taken by Dr. Daniel Steele, of New England, "If 
Christ, the Head of the church, sent forth unconverted 
men to convert the world, his church would be justi- 
fied in following his example of knowingly ordaining 
unsaved ministers of the gospel." Judas was a 

DIVINELY EMPOWERED MAN. 
It is said of the twelve : ' ' He gave them power. ' ' 
(Matt. 10: 1.) There is no intimation any exception 
was made among them. What was true of Peter or of 
John, — of whom more is known than of some, — was 
true also of Lebbeus and Judas and others of whose 
labors less is recorded. " He gave them power." Ju- 
das was a 

DIVINELY APOSTXED MAN. 

"These twelve Jesus sent forth." (Matt. 10: 5.) 
None of the twelve was lifted into this dignity and re- 
sponsibility more than Judas. This was his commis- 
sion : "Goto the lost sheep of the house of Israel. 



6 Sermon. 

And as ye go, preach, saying, The kingdom of heaven 
is at hand. Heal the sick, cleanse the lepers, raise the 
dead ; freely ye [Judas] have received, freely give. 
Whosoever shall not receive you, nor hear your words, 
when ye depart out of that house or city, shake off the 
dust of your feet. Verily I say unto you, It shall be 
more tolerable for the land of Sodom and Gomorrah in 
the day of judgment, than for that city. Behold, I 
send you [Judas] forth as ' a sheep ' in the midst of 
wolves. When they deliver you up, take no thought 
how or what ye .shall speak : for it shall be given you 
in that same hour what ye shall speak. For it is not 
ye that speak, but the Spirit of your Father which 
speaketh in you." (Matt. 10: 6-20.) He with the 
others was not only apostled, but possessed the highest 
form of inspiration k?ww?i in the New Testament, — " the 
Spirit of your Father speaketh in you. ' ' Judas was a 
DIVINELY EFFICIENT MAN. 
It is distinctly affirmed: " And they went out, and 
preached that men should repent. And they cast out 
many devils, and anointed with oil many that were 
sick, and healed them. (Ma. 6: 12, 13.) No excep- 
tions made or intimated;" they cast out many devils, " 
Judas, in common with the rest. You remember 
Christ's argument. They accused Him of casting out 
devils "by Beelzebub, the prince of devils." He said: 
" Every kingdom divided against itself is brought to 
desolation. If Satan cast out Satan, he is divided 



Judas Iscariot. 7 

against himself; how shall then his kingdom stand? If 
I cast out devils by the Spirit of God, then the king- 
dom of God is come unto you." (12: 24-28.) Christ 
cast out Satan. It could not have been by Satan. It 
was by the Spirit of God, which attested his relation 
to the kingdom of God, — "the kingdom of God is 
come unto you." The argument is as valid for Judas. 
Judas cast out devils. It could not have been by the 
devil — must have been done by the Spirit of God. 

Every life centos somewhere; it takes its aspiration 
and inspiration from that center. Every Christian life 
centers in God and has its inspiration from God; every 
unchristian life centers in the world and has its inspi- 
ration from the world. This is axiomatic — self-evi- 
dent. If Judas was a worldling, his life was world- 
inspired; if a Christian, his inspiration was from above. 
He did what only could be done by the Spirit of God, 
which determines he belonged to the heavenly 
kingdom. 

Again : I think Judas was once a Christian from 
the fact he seemed to be 

AS GOOD AS THE REST. 

I am not saying he was as good as the rest, but that 
he seemed to the rest of the apostles to be equal to 
them. He possessed their confidence. "He carried 
the bag." Do you not remember the last supper? 
Jesus said: "One of you shall betray me." They 
did not fasten their eyes upon Judas and say, ' ' We 



8 Sermon. 

know what it is, murder will out ;" rather, they were 
alarmed concerning themselves ; ' ' The disciples looked 
one on another, doubting of whom he spake." They 
never thought of Judas. Even after Jesus said to him 
aloud, "That thou doest, do quickly," and he got up 
to leave the room and thus made himself conspicuous, 
then they never mistrusted it was Judas, but thought 
he had gone to buy something or make a distribution 
to the poor. (Jesus had told John privately, but none 
of the others knew. — John 13: 26-30.) 

But do you say, do not the Scriptures say Judas 
was " a devil," " a thief," and a " son of perdition v " 
Yes. But when do they say this ? In what part of 
his ministry ? Not the earlier part, nor in its first half. 
That he became, all this is clear; that he was not all 
this, always, is also clear. 

I think Judas was once a Christian — a regenerate 
man — since he seems to have had 

A MORAL FALL. 

That he had an official fall is certain. When his 
place in the college of apostles was to be filled it is 
said: "That he may take part of this ministry and apos- 
tleship, from which Judas by transgression fell, that 
he might go to his own place." (Ac. 1: 25.) He 
"fell," — "fell," surely, from " his ministry and apos- 
tleship." An official fall. But was it not more? Was 
here not a moral fall? Is there not a relation of ten- 
der and mutual heart- fellowship suggested in the 



Judas Iscariot. 9 

-words of the psalmist, which words Jesus applies to 
this very act? "Yea, mine own familiar friend ['the 
man of my peace,' — to whom my peace had been 
given, who had shared it] in whom I trusted, w 7 hich 
did eat of my bread, hath lifted up his heel against 
me." (Ps. 41: 9; John 13: 18.) 

He went "to his own place." Where? The 
church, as such, has always said, hell. Some, like 
the distinguished linguist and commentator, Adam 
Clark, say Judas' own place was heaven. Dr. Clark 
in his notes on the first chapter of the Acts presents a 
unique and strong argument endeavoring to show T that 
Judas repented and was saved as any repenting sinner. 
There is one utterance of our Lord's which indicates, 
to say the least, that Judas had a different destiny . He 
said: " The Son of man indeed goeth, as it is written of 
him; but woe to that man by whom the Son of man is 
betrayed! good were it for that man if he had never 
been born." (Ma. 14: 21.) A distinguished New Eng- 
land teacher and author uses this passage against the 
modern doctrine of Restorationism and to its utter 
overthrow. "Heaven," he says, " is so blessed, and 
eternity in which to enjoy it, so long, that if Judas 
should be, in any period of the future, restored to God 
and heaven, it would not be true that ' good were it 
for him had he never been born. ' ' ' 

But Jesus Christ utters another word which, forever 
settles the destiny of Judas to have been hell: "Those 



io Sermon. 

that thou gavest me I have kept, and none of them is 

lost, but the son of perdition." (John 17: 12.) 

He went to his own place. Character graduates 

destiny. Christ is the touch-stone of character. Man 

goes to his own place and that place is determined by 

what he is, and what he is, by his relation to Jesus 

Christ. 

JUDAS FELL "BY TRANSGRESSION/' 

There was a beginning. He stepped upon the 
awful incline of conscious sinning till its terrific gravity 
carried him down to " perdition." Unsaved man goes 
down to hell under a law of his nature. A natural 
downward-ness takes him to his own place, as a stone 
falls to the ground. The saved man goes up by a law 
of his nature — a supernatural upward-ness to his 
own place in the bosom of God! 

PHILOSOPHY OF JUDAS' FALL. 

There are two remarkable passages which as side- 
lights enable us to see here with great clearness. ' ' And 
the supper being ended, the devil having now put into 
the heart of Judas Iscariot, Simon's son, to betray 
him." " And after the sop Satan entered into him." 
(John 13: 2, 27.) The Scriptures speak of two mys- 
teries, — "the mystery of godliness," and mystery of 
iniquity. The mystery of godliness. There is in the 
scheme that beyond the conception and understanding 
of man. How God could be manifested in the flesh, 
justified in the Spirit, etc., is beyond man's appre- 



Judas Iscariot. ii 

ciation, but not beyond his acceptance. In the 
economy of redemption — the plan of salvation — is that 
above the natural and human — it is supernatural and 
divine. There is mystery in it. So the mystery of 
iniquity. In the great sin-scheme, the awful plan of 
human wreckage, there is that above and beyond man. 
Man never conceived it and never wrought it out 
unaided. As salvation is of divine suggestion and in- 
spiration, so damnation is of a power outside and 
beyond man alone. There is mystery in iniquity. It 
never can be understood. To give a good reason for 
sin would make it reasonable. There is no reason 
in it — it is ever unreasonable. As salvation has God 
in it, so sin has the devil in it. Both, while they 
include the human and employ it, are, in incep- 
tion and execution, above it. 

The passages quoted from "John as well as our text 
show us that Judas' sin, in this betrayal- act, was of 
Satanic suggestion and execution. ' ! The devil 
having now put into the heart of Judas Iscariot, 
Simon' s son, to betray him. ' ' ' 'And after the sop Satan 
entered into him." 

This dastardly act of history then was suggested by 
the devil and executed by his direct and demoniac in- 
spiration ! 

Do you ask how could one who had ever had a 
Christian experience — ever had one particle of love 
for his I/)rd, do such a thing? I hope this question 



12 Sermon. 

leaps to the front in every soul. This act was so 
horrible, so venturesomely wicked, that all ought to 
feel, no one who ever had a bit of right feeling for 
another could do such a thing. How could he do it? 
The Scriptures answer, by being demonized, ' ' Satan 
entered into him." "Oh, yes," say you, "that I 
grant; if Satan could get possession it could be done. 
But, how could he so get possession of one who had 
ever had love for his Lord. ' ' I answer, he could be 
demonized by bei?ig morally susceptible to demoniacal 
domination. 

Judas, evidently, was naturally covetous. He loved 
money. There is a single word in our text w T hich 
throws great light upon his character, — "money" — 
" they covenanted to give him money." 

Before Judas ever heard the truth or saw the Christ; 
when he was in a state of un-regeneration he was, evi- 
dently, a money-loving man — cared for it for its own 
sake. After he embraced Christianity and was con- 
verted this was his leading trouble — a root of covet- 
ousness. This was his battle as a disciple, his fight as 
a Christian. Are you ever inclined to think that in 
regeneration, as glorious and divine as that work is, all 
the sin-element — the "spirit of sin" — is removed? 
Then, surely, you have forgotten your own experience 
as a regenerate Christian and poorly read your Bible. 
If Judas had to fight with indwelling sin in the form 
of covetousness, would he have been the only Christian 



Judas Iscariot. 13 

man who did? Certainly not, if the frank confessions 
of good and regenerate men are to be credited. 

REGENERATION 
Does not remove all sin. Listen to a distinguished 
divine of the American Church in his graphic utter- 
ance relative to his own experience : "I am haunted 
by another self. There are times when this shadow T y 
monster walks along my side and w 7 hispers the evil 
suggestion into my ear. Oh, I long to get my hand 
upon his throat and my feet upon his prostrate person ! 
It is not what I have done; it is not what I have left 
undone; it is what there is left in me, that came I know 
not whence, that is here I know not why, and that 
somehow must be cleansed away before I am the man, 
God helping me, I mean to be." 

Hear the classic preacher, Frederick W. Robertson, 
in his notes on the 51st Psalm, — "Two sides of our 
mysterious two-fold being here. Something in us near 
to hell; something strangely near to God, — half dia- 
bolical, half divine; half demon, half God. In our best 
estate and in our purest moments there is a something 
of the devil in us which, if it could be known, would 
make men shrink from us. The germs of the worst 
crimes are in us all. " 

Here was 

JUDAS' DANGER; 

Here w T as his peril; here he became a " thief." Do you 
know of his act of theft? Do j^ou know when he did it? 



14 Sermon. 

No. There is no record. The fact is stated; the history 
of the act not written. Judas ' ' carried the bag. " At 
the first they needed no one to care for money, for they 
had none, — "Provide neither gold, nor silver, nor 
brass for your purses." But the time came for a 
change in things. They needed and had money. 
Judas became the treasurer. With treasure came peril. 
Something ill him wanted what was in the dag-, which 
was not his. He took it. Here he becomes a thief. 
Jesus saw it and gives the fact to the world. 

THIS SOMETHING, 
This ' ' carnal mind, ' ' this ' ' old man' ' in the heart of the 
regenerate, is of the devil. It is sin. Sin is of the devil. 
It is the devil's territory and property — the base of his 
operations. In this pride, envy, jealousy, unbelief, 
self-will and the like, which all the regenerate feel, 
the devil makes his stand; this is his strategic point; 
here he plants his batteries of hell and makes war 
on the soul. Here is constant and awful peril. 

THE DEVII, HAS RIGHTS 
In the unsanctified Christian soul. There is there, in 
it, that which is his and over which he can exercise 
power. This he does as we all know to our sorrow. 
In the heart of the regenerate — of good men — is an 
enemy. ' ' The carnal mind is not subject to the law 
of God, neither indeed can be." This is the devil' sown 
field of operations and too often his field of conquest. 
Ownership carries with it certain rights, — the right 



Judas Iscariot. 15 

of approach to property and control of it. You own 
a field. The title to the entire lot is in you, save 
one spot upon which is a spring of water. That spring 
belongs to another. The title is in him. His owner- 
ship of that spring carries with it the right to it and 
control of it. He has a right to cross your field, in 
reasonable way, to his property; to dig a ditch to it, 
and indeed to make any use, in reason, of that which 
is his own. You can't help yourself. You own a 
large pasture- tract with the exception of a great ledge 
of rock which belongs to another. His ownership of 
that ledge gives him a right of way to it, to blast it and 
haul away at his reasonable pleasure. You can't help 
yourself. There are rights in ownership. 

The " carnal mind" is of the devil — is the devil's. 
His own property. To which he has right of way, and 
over which he can exercise control. He can plant his 
munitions of war on this territory of the human soul, 
and fire away at your spiritual life to his heart's con- 
tent. He can marshal his Satanic forces, march and 
countermarch them over and around this carnal field of 
his operations in spite of you and much to your sorrow, 
and alas ! the facts reveal frequently to your defeat ! 
Mark : I am not saying he can control your soul and 
defeat your spiritual endeavor in spite of you, but that 
he can marshal his black battalions and his devil-di- 
visions — plant his fiery columbiads on this territory of 
your heart and keep up a fearful battle in spite of you. 



1 6 • Sermon. 

' ' The devil having now put into the heart of Judas 
Iscariot, Simon's son, to betray him." Mark that 
language, put into the heart! Not ask to do it, try to 
do it, did it. He took that hellish idea and lugged it 
in upon his own devil-territory of covetousness and 
carnality and laid it down bodily ! 

JUDAS 
Had so far fallen that the protest of his better nature 
was so weak, if it protested at all, he could let that 
aw T ful suggestion lie within sight — could allow it to re- 
main even on the devil's own ground without giving 
it battle. When Satan found the idea of betrayal 
could have place there without protest, indeed could 
be consented to, then "Satan entered into him," — Sa- 
tan in all his hideous and hellish personality took com- 
plete possession to execute what no man unaided could do . 
"The mystery of iniquity." Judas became devil- 
possessed, which makes any act possible ! Moral sus- 
ceptibility to demoniacal domination — having the "car- 
nal mind" — " an evil heart of unbelief * is the great and 
awful secret of his fall ! 

INDWELLING SIN 
Is a bottomless pit. Pride, jealousy, self-will and the 
multiplied expressions of its awful presence, oh, how 
man) 7 have fallen over its fearful verge and gone down 
forever ! The best men in business circles, and many 
prominent in church as well, have fallen into the pit 
of indwelling sin, to fall eternally ! The beautiful and 



JB l-b 



Judas Iscariot. 17 

cultured women in our best society, influential in 
the first circles and known in God's church, have fallen 
into the black pit of pride, jealousy, and passion and 
have gone down smirched and ruined forever! 

Indwelling sin makes any act morally possible. 
How could a man who ever had had the confidence of 
his fellows for business integrity and moral upright- 
ness ever have committed that crime and become an 
inmate of your prison ? Inbred sin. How coidd so es- 
timable and cultivated a lady have been so betrayed as 
to forget her high calling unto Christian womanhood ? 
Inbred sin. What means the shocking of business 
community in the downfall of so many Christian clerks, 
bank officials and leading financiers ? Inbred sin. It 
makes any act morally possible ! With it 

MAN HAS HIS PRICE. 
Judas had his. Thirty pieces of silver and a car- 
nal heart made the betrayal of the Son of God possi- 
ble ! And many the person, since, who has been be- 
trayed into death through the same inner sin with no 
greater outward inducement. 

Oh, how the heart of God is moved by these truths ! 
He knows human conditions and perils. He has made 
a provision to remedy all the ruin. There is remedy. 
It is in the expulsion of the sin-principle, — " that the 
body of sin might be destroyed that henceforth we 
should not serve sin." The divine remedy is sin's de- 
struction! Said our Savior-brother, "the prince of 



iSBSBV OF CONGRESS 



021 897 293 



bERMOX. 



this world cometh and hath nothing in me." Nothing 
of Satan's corrupt territory in that holy soul. Nothing 
that wanted his Satanic suggestion. Nothing common 
between them. " Great is the mystery of godliness." 
God, start back from it as we may, undertakes to make 
men Christly ! Undertakes to make men who have 
been sin-scarred and devil-filled, Christly ! Undertakes 
to make men to conquer in the arena of human proba- 
tion, as Christ conquered, by conditioning them as He 
was conditioned, — the prince of this world cometh and 
hath nothing in the7n. The blood has cleansed. The 
fire has fallen. The nature has been transfigured. 
The Spirit has come. The incarnation has had a kind 
of repetition. Here is our hope. Here our victory. 
Oh, ye struggling saints of the regeneration ! Your 
redemption has come ! The jubilee-time falls now ! 
The return to Christliness is yours. Claim Him, " who 
of God is made unto us wisdom, righteousness, sancti- 
fication and redemption." Thm, "as He is, so are 
we in this world." Hallelujah ! Amen. 

Note. — This Sermon can be ordered of Rev. C. J. Fowler, 
Haverhill, Mass., or The Revivalist Office, Y. M. C. A. 
Building, Cincinnati, O. Price, io cts. ; 15 copies, $1.00. 



LIBRARY OF CONGRESS 



021 897 293 7 • 



